MAY YOUR ENCOUNTER WITH CHRIST THE KING, IN THIS SUNDAY’S EUCHARIST, FILL YOU WITH THE PEACE OF HIS KINGDOM, WHICH WOULD ENABLE YOU BECOME AN INSTRUMENT PEACE, HARMONY, JUSTICE AND LOVE IN YOUR FAMILY, WORK PLACE AND IN THE SOCIETY AT LARGE. HAPPY SUNDAY +JOHN I. OKOYE
(Daniel 7,13-14; Rev 1,5-8; John 18, 33-37; 34th Sunday of the Year; Solemnity of Christ the King: Year B)
On this last Sunday of the Liturgical year, the church invites us to celebrate Christ as the King of the universe. The three readings of this Sunday, in one way or the other, speak about the kingdom of Christ. In the first reading, a seer who is on earth, has a vision that is taking place in heaven. He sees the Son of Man as he comes with the clouds, which are the most frequent accompaniment of a theophany, or revelation of God. He comes riding them as one would ride a chariot (cf. Ps 18,10). He is presented before God in the manner of courtly decorum, where one would not simply approach the ruler, but would be presented by an attendant. The one who sits on the throne is called the Ancient One. This implies that God is the one who has endured and, presumably, who will continue to endure. In other words, God is everlasting. This mysterious figure is installed by God as a ruler over the entire universe. The authority and dominion that belong to other nations are handed over to him. Unlike other kingdoms that rise and eventually fall, this will be an everlasting kingdom. This dominion has been granted by God, not attained by means of conquest or political alliance. Finally, what is described is a reign that is exercised on earth. The Son of Man may have been in heaven when he received his commission, he may even rule from some exalted place in the heavens, but his kingdom belongs to the earth.
In the second reading from the book of Revelation, the Christological (Christology is the branch of Christian theology relating to the person, nature, and role of Christ) statements are followed by a doxology praising Christ for the salvation he has won for others. Jesus is first identified as the anointed one (the Christ) and then described as such with themes long associated with the Messiah. He is a witness who faithfully mediates to others the message he has received from God. He is the firstborn, the one to whom belong both priority of place and sovereignty (cf. Ps 89, 27a). He is the ruler of all the kings of the world (cf. Ps 89, 27b). These epithets sketch a high Christology, one that emphasizes the more-than-human aspects of Jesus. These three titles also call to mind the death, resurrection, and ascension of Jesus. As witness Jesus stands faithfully for truth, even to the point of his death. Through his resurrection he has conquered death and blazed (set an example by being the first to do something) the trail for all those who, through him, will also rise from death to life. Finally, his ascension, or exaltation, has entitled him to rule enthroned above all other rulers. The author of the book of Revelation goes on to indicate that the self-sacrificing love of Jesus made the people who were beneficiaries of his redemptive work kings and priests. Through his blood, not the blood of a sacrificial animal, the people have been made God’s people. Through his death he has earned the right to be their king, and so he deserves their praise. The universal scope of the manifestation of Jesus is shown when the author indicates that all people will witness Jesus’ coming amid the clouds, even those responsible for his suffering. All the peoples of the earth will witness it, those who accepted him, those who rejected him, and even those who never heard anything about him. The affirmation of this is made in both Greek (Yes) and Hebrew (Amen). This short reading ends with a threefold characterization of Jesus. He comprises everything that is: (I am the Alpha and Omega); he transcends the limits of time (he is who is, who was and who is to come); he is the Almighty (pantokrator), the ruler of all things. Here Jesus, the one who will come amid the clouds, appropriates to himself attributes that belong to God. Jesus has indeed accomplished all that is described; truly, he is all that he claims to be.
On this last Sunday of the Liturgical year, the church invites us to celebrate Christ as the King of the universe. The three readings of this Sunday, in one way or the other, speak about the kingdom of Christ. In the first reading, a seer who is on earth, has a vision that is taking place in heaven. He sees the Son of Man as he comes with the clouds, which are the most frequent accompaniment of a theophany, or revelation of God. He comes riding them as one would ride a chariot (cf. Ps 18,10). He is presented before God in the manner of courtly decorum, where one would not simply approach the ruler, but would be presented by an attendant. The one who sits on the throne is called the Ancient One. This implies that God is the one who has endured and, presumably, who will continue to endure. In other words, God is everlasting. This mysterious figure is installed by God as a ruler over the entire universe. The authority and dominion that belong to other nations are handed over to him. Unlike other kingdoms that rise and eventually fall, this will be an everlasting kingdom. This dominion has been granted by God, not attained by means of conquest or political alliance. Finally, what is described is a reign that is exercised on earth. The Son of Man may have been in heaven when he received his commission, he may even rule from some exalted place in the heavens, but his kingdom belongs to the earth.
In the second reading from the book of Revelation, the Christological (Christology is the branch of Christian theology relating to the person, nature, and role of Christ) statements are followed by a doxology praising Christ for the salvation he has won for others. Jesus is first identified as the anointed one (the Christ) and then described as such with themes long associated with the Messiah. He is a witness who faithfully mediates to others the message he has received from God. He is the firstborn, the one to whom belong both priority of place and sovereignty (cf. Ps 89, 27a). He is the ruler of all the kings of the world (cf. Ps 89, 27b). These epithets sketch a high Christology, one that emphasizes the more-than-human aspects of Jesus. These three titles also call to mind the death, resurrection, and ascension of Jesus. As witness Jesus stands faithfully for truth, even to the point of his death. Through his resurrection he has conquered death and blazed (set an example by being the first to do something) the trail for all those who, through him, will also rise from death to life. Finally, his ascension, or exaltation, has entitled him to rule enthroned above all other rulers. The author of the book of Revelation goes on to indicate that the self-sacrificing love of Jesus made the people who were beneficiaries of his redemptive work kings and priests. Through his blood, not the blood of a sacrificial animal, the people have been made God’s people. Through his death he has earned the right to be their king, and so he deserves their praise. The universal scope of the manifestation of Jesus is shown when the author indicates that all people will witness Jesus’ coming amid the clouds, even those responsible for his suffering. All the peoples of the earth will witness it, those who accepted him, those who rejected him, and even those who never heard anything about him. The affirmation of this is made in both Greek (Yes) and Hebrew (Amen). This short reading ends with a threefold characterization of Jesus. He comprises everything that is: (I am the Alpha and Omega); he transcends the limits of time (he is who is, who was and who is to come); he is the Almighty (pantokrator), the ruler of all things. Here Jesus, the one who will come amid the clouds, appropriates to himself attributes that belong to God. Jesus has indeed accomplished all that is described; truly, he is all that he claims to be.
In the gospel reading the kingship of Jesus is the subject of Pilate’s interrogation. The title: King of the Jews means one thing to the Jewish leaders who handed Jesus over to Pilate and another to the Roman official who tried him. Jesus is asked, Are you the King of the Jews? And he answers yes and no. Pilate’s questions are straightforward, and so are Jesus’ answers, although they appear to be ambiguous. Pilate asks about a political reality that may have a religious dimension, while Jesus speaks about a religious truth that certainly has political implications. Because he does not think that Jesus has adequately answered, Pilate questions him three times (w. 33, 35, 37), the number required by Roman law before a defendant could be acquitted. Each time Jesus responds. The exchange that follows Pilate’s first query reveals the real charge against Jesus. Pilate’s disclaimer (a statement that denies something, especially responsibility) to Jesus’ question about the official’s own view of His’ kingship shows that it is the messianic claim that is on trial. In his second answer Jesus defines his reign negatively by contrasting it to the kingdoms of this world. His kingdom is not of this world. This can mean both that it does not originate from this world and that it does not belong to it. It does not mean that it is not in the world. Unlike the kingdoms of this world, it does not need to be forcefully defended by its subjects. This is precisely what both the leaders of the Jews and Pilate are doing, defending their respective realm from Jesus. By describing his kingdom through negative contrast, Jesus has indirectly admitted that he is a king. Pilate’s third query seeks a positive affirmation of this. In a certain sense Jesus’ response to this last question is both a denial and an avowal. Earlier he never really said that he was a king, but he did admit that he had a kingdom. Here he makes another oblique admission. In his second response he declared that his kingdom is not of this world. Here he characterizes the role that he will play in this world. He came into the world to testify to the truth. This truth is the foundation of his kingdom. It establishes the relationship that determines membership in it. Jesus’ answers show that both the Jewish leaders and the Roman officials had reason to be concerned about his claims. Though not of this world, his kingdom would indeed challenge both messianic expectations of the Jews and the powers of this world.As we mentioned at the beginning of this reflection, today’s feast celebrates the kingship of Jesus. It also marks the end of the Liturgical Year. Although at first glance the themes might appear to be quite independent of each other, they are actually intimately connected. Each one of the readings depicts the enthronement of Christ who is revealed as the Messiah-king. While on earth Jesus himself refused to be identified as a king. He knew that the royal messianic expectations that prevailed during his' lifetime were predominantly political, and if they were taken up by him, his followers might instigate a rebellion against the Roman occupiers. When finally he did acknowledge his royal identity, he insisted that his rule was not like that of other kings. The readings go on to tell us that the one who was unrecognized by human beings while he was on earth is clearly recognized in heaven, where he is robed in glory. Enthroned in heaven, Christ is revealed as the faithful witness to all that God has done and will continue to do, as the firstborn from the dead whose resurrection is the promise of our own resurrection, as the king who reigns above all other kings. The dominion he has received from God is universal and exclusive and it will last forever. When he comes again on the last day, he will be revealed in all his glory. Every eye will behold him and all peoples will recognize him as the Son of Man and the only-begotten of God.
The feast of Christ the King is placed at the conclusion of the Liturgical Year because it celebrates the realization of all of our theology. It is not only the goal toward which our Sunday meditations have been taking us, Christs enthronement is also the omega point toward which all of history has been moving. Christ’s kingdom is a kingdom of truth and life, of holiness and grace, of justice and love and peace. We need not stand at a distance from him, afraid to approach because of our human vulnerability. He is the one who loved us so much that he handed himself over to suffering and death so that we might live. He has already brought us to birth in this kingdom through baptism, and he has taught us how to live in it, although we live in it only by faith. Today we look forward to that time when his glory will be revealed, when we will all be gathered into the embrace of God, there to sing praise to his glory forever. As we celebrate the feast of the enthronement of Jesus as the king of the universe, and approach, in anticipation, the omega point of our history what and what do we do to make assurances double sure that the kingdom of peace, harmony, justice and sacrificial love is established in my heart, my family, my parish, my work place, in our society and in all spheres of our life? Yes, we belong to the universal kingdom of Christ by virtue of our baptism but we have to contribute our quota to make that reign of Christ spread and perdure until he comes in glory. May the good Lord of the Eucharistic celebration furnish us with all the graces we need to be veritable members of the kingdom where Christ is enthroned as the universal King. Happy Solemnity of Christ, the King! +John I. Okoye
(graphics by chukwubike)
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